The Buddha statues enshrined in temples are generally found in standing, sitting, or reclining postures. The reclining posture, also known as the Nirvana image, symbolizes the perfection of both wisdom and blessings, and the unity of stillness and activity. Perfection, in this context, means liberation from the cycle of birth and death, transcending time and space, eliminating the distinction between self and others, and unifying oneself with all. Therefore, Nirvana is not death as commonly perceived, but the most authentic and valuable state of life; a realm of joy and happiness.
The Meaning of Nirvana
According to the Nirvana Sutra, “The extinction of all afflictions is called Nirvana.” The Mahavibhasa Shastra explains the meaning of Nirvana as: “Afflictions cease, the three fires are extinguished, the three marks are stilled, and one is liberated from all realms of existence.” The Samyukta Agama Sutra states that Nirvana is “the complete extinction of greed, the complete extinction of hatred, the complete extinction of delusion, the complete extinction of all afflictions.” Thus, Nirvana is the cessation of suffering and the realization of the Fourth Noble Truth – the path to the cessation of suffering. It is a state of purity without defilement, free from greed, hatred, delusion, ignorance, wrong views, and all other afflictions. It is a world of perfect enlightenment, where the self and external reality are no longer separate, and one experiences complete freedom.
Diverse Interpretations of Nirvana Buddhism
In various Buddhist scriptures and treatises, ‘Nirvana’ is interpreted in many different ways with various names. The Dharmaskandha Shastra lists terms like ‘unconditioned, boundless, without outflows, without dwelling, without birth, without action, without extinction, without arising, without defilement, truth, the other shore, subtle, tranquility, eternal, secure, supreme truth, ultimate good, rare,’ etc. The Satyasiddhi Shastra uses terms such as ‘indestructible, without loss, without equal, without obstruction, without seeking, unsurpassed, immeasurable, without attachment, liberation, transcendence, unique, perfect, pure, supreme, ultimate truth, suchness,’ etc. These diverse interpretations describe Nirvana by both negation and affirmation.
Furthermore, the Mahaparinirvana Sutra states that ‘Buddha-nature’ is Nirvana. The Avatamsaka Sutra says that the self-nature of all dharmas (phenomena) is Nirvana. The Prajnaparamita Sutra says that ‘prajna (wisdom) which is without knowing and not unknowing’ is Nirvana. The Surangama Sutra states that realizing the ‘absolute stillness beyond movement’ is Nirvana. The Vimalakirti Sutra says that ‘the non-dual dharma gate of the ten stages’ is Nirvana. The Srimad-devi-simhanada Sutra says that ‘Tathagatagarbha’ (Buddha-womb) and ‘the inherently pure mind’ are Nirvana. Nirvana is the self-nature of non-birth and non-death.
Master Kumarajiva translated Nirvana as ‘extinction,’ meaning the extinction of afflictions and the crossing over the ocean of birth and death. Master Xuanzang translated Nirvana as ‘perfect tranquility,’ where ‘perfect’ refers to completeness, and ‘tranquility’ refers to stillness. It is the state where all merits are attained, and all defilements, habits, and afflictions are eliminated, which is the true meaning of Nirvana.
Nirvana as the Ultimate Truth
Although the interpretations of Nirvana may vary in different scriptures, their underlying principle is consistent, pointing to the ‘pure self-nature, the true essence.’ This self-nature is ‘not increased in sages nor diminished in ordinary beings.’ Therefore, the second volume of the Fangdeng Ban Ni Huan Jing states that Nirvana possesses eight flavors of the Dharma: permanence, stillness, non-aging, non-death, purity, emptiness, immovability, and bliss.
Nirvana also has ten characteristics:
- Nirvana is like a pure lotus;
- Nirvana is like water;
- Nirvana is like an antidote;
- Nirvana is like the ocean;
- Nirvana is like food;
- Nirvana is like space;
- Nirvana is like a mani jewel;
- Nirvana is like red sandalwood;
- Nirvana is like wind;
- Nirvana is like a mountain peak.
Levels and Classifications of Nirvana Buddhism
Nirvana is a state of enlightenment, and it has different levels. Various Buddhist schools also have different classifications of Nirvana. The Tiantai school, based on essence, form, and function, believes that Nirvana can be divided into: ‘inherent pure Nirvana’ which is intrinsically complete, ‘perfect pure Nirvana’ achieved through practice, and ‘expedient pure Nirvana’ manifested for teaching. The Faxiang school classifies Nirvana into four types: self-nature pure Nirvana, Nirvana with residue, Nirvana without residue, and Nirvana without abiding.
Nirvana is the ultimate ideal state, the cessation of all suffering. When we are no longer bound by the fetters of greed, hatred, and delusion, we experience a state of liberation, a Nirvana of the present moment. Therefore, Nirvana is attainable by everyone, here and now.
The Four Virtues of Nirvana Buddhism
Nirvana possesses the four virtues of permanence, bliss, self, and purity. Specifically, Nirvana is a state without birth, a state without dwelling, a state without self, and a state without deficiency. Nirvana transcends all dualities of the world of suffering and cannot be attained through the senses or cognition of phenomenal existence. It requires dedicated personal effort and cultivation through which the experience can gradually be realized. From the teachings of sages who have realized Nirvana throughout history, it can be known that to attain Nirvana, one must:
- Rely on ethical precepts;
- Practice according to the Three Dharma Seals; and
- Cultivate the Three Learnings, the Four Means of Gathering, and the Six Perfections.
Nirvana Buddhism as the Ultimate Goal
Nirvana is the highest ideal in Buddhism and is therefore listed as one of the Three Dharma Seals, known as ‘Nirvana is stillness.’ Nirvana is the ultimate destination of life, yet the state of Nirvana does not necessarily wait until death to be attained. The Buddha achieved perfect enlightenment under the Bodhi tree by witnessing the morning star, which is Nirvana. Therefore, Nirvana is our own pure inherent nature, the true self, the source of the universe, and the essence of all things. To seek Nirvana is to find our pure self-nature. Achieving Nirvana enables us to eliminate the duality between ourselves and others, transcend the barriers of time and space, and break free from the bonds of ignorance, suffering, self and others, right and wrong, differences, and all the endless cycles of birth and death. Thus, Nirvana is a state of enlightenment beyond birth and death, and entering into ‘Nirvana’ is the liberation of life.
Types of Nirvana Buddhism
Based on self-nature, there is only one type of Nirvana. Based on different classifications, there are two types: Nirvana with residue and Nirvana without residue. Based on different aspects, there are three types of Nirvana: emptiness, signlessness, and wishlessness.
Nirvana is an ultimate dharma that cannot be further divided. It is completely transcendent and has only one self-nature, which is the unconditioned, deathless realm that transcends all conditioned realms. Based on different classifications, there are two types; the basis of this classification is whether the five aggregates (skandhas) (experiencing it) still exist.
The state of Nirvana experienced by an Arhat is called “Nirvana with residue,” because, although all afflictions have been extinguished, the aggregates produced by past attachments still exist. In commentaries, it is also referred to as the “extinction of afflictions.” The state of Nirvana attained at the death of an Arhat is called “Nirvana without residue,” because the five aggregates have been completely abandoned and will not be reproduced. In commentaries, it is also referred to as the “extinction of aggregates.”
Based on different aspects, there are three types of Nirvana:
Nirvana is called emptiness because it is without greed, hatred, and delusion, and because it is without all conditioned phenomena. It is called signlessness because it is without the signs of greed, hatred, and delusion, and because it is without the signs of all conditioned phenomena. It is called wishlessness because it is without the desire for greed, hatred, and delusion, and because it is without the desire for craving.
Characteristics of Nirvana Buddhism
Nirvana can only be fully understood by the saints who have personally realized it. Those who have not yet attained enlightenment should at least know its four characteristics:
[1] Nirvana is permanent, that is, it is a “non-causally arisen dharma that is not born or grows” it is not born from causes and conditions, it is an unconditional existence.
[2] Nirvana is bliss, that is, because there is no suffering here.
[3] Nirvana is non-self, which means that Nirvana is not owned by me, it is not me, it is not my self, there is no Nirvana within me, and there is no me within Nirvana.
[4] “Entering extinction,” “Parinirvana,” and “attaining Nirvana” cannot be understood as entering some place or state called Nirvana. Nirvana has no concept of coming, going, entering, or leaving.
The Significance of Nirvana Buddhism
Nirvana is a Sanskrit word, the correct pronunciation is Parinirvana, and is also known as Nirvana. It is also called Niyuan, or Nirapanna, all of which are corruptions of pronunciation or regional variations. It was formerly translated as extinction, or as stillness, non-action, liberation, peace, non-birth, non-death, etc., although the names differ, their meaning is the same. Now, we will briefly explain the two meanings of extinction and stillness: Extinction means “extinguishing” afflictions and “crossing over” the cycle of birth and death. Stillness means the “still” nature of reason, and the “extinction” of afflictions. It can also be said that realizing the “still” nature naturally “extinguishes” afflictions; the extinction of afflictions naturally realizes the still nature. The “Treatise on Wisdom” says: Nirvana is called the way out, and Parinirvana is called the destination, which means forever leaving the cycle of birth and death, so it can also be translated as “the way out and destination.”
According to the new translation by Master Xuanzang, it is translated as “Perfect Tranquility,” which is more complete because the translations of stillness, extinction, and liberation only describe the aspect of cutting off suffering, the severing of the afflictions of birth and death. Perfect Tranquility explains both wisdom and merit. Here’s a brief explanation:
Possessing all merits and wisdom is called “perfect”; forever departing from all afflictions and birth and death is called “tranquil.” Simply put: merits are complete without anything missing (“perfect”), and afflictions are completely still without residue (“tranquil”). In detail: the dual practice of merits and wisdom is complete without lack (perfect), the three types of afflictions are completely eliminated, and the two types of birth and death are fully transcended (tranquil). We are no longer troubled by the afflictions of birth and death, returning to the original mind of “perfect” clarity and “tranquil” illumination, and attaining a pure and beautiful state of liberation. This is the state of Nirvana – Perfect Tranquility. “Perfect” emphasizes the progress of goodness (accomplishing all merits); “Tranquil” emphasizes the extinction of evil (cutting off afflictions and ending suffering). Based on this study, it seems that Perfect Tranquility is the Mahayana Nirvana of non-action, while stillness and extinction are the Hinayana Nirvana.
In conclusion, Perfect Tranquility refers to the “perfectly clear and tranquilly illuminating true mind,” because this true mind possesses all merits (perfect) and is forever free from all afflictions (tranquil). Buddhahood is the realization of this true mind. Therefore, Nirvana is not exclusive to the Buddhas, but ordinary people are always blinded by illusions, and therefore cannot realize it. So-called delusion results in inverted thinking, enlightenment results in ultimate Nirvana.
We should know that illusions ultimately arise from the true mind of inherent enlightenment. If we can extinguish one part of illusion, we will realize one part of true awakening (like a mirror removing one part of the dust, one part of the light will appear), until it is completely extinguished and completely realized. At this point, all merits will be fully restored to “perfect” completion, and all afflictions of birth and death will ultimately be “tranquil,” reaching the ultimate state of Mahayana Nirvana.
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